(Devarim 1:2) "Eleven days from Chorev by way of Mount Seir to Kadesh Barnea": In eleven days they went from Chorev to Kivroth Hata'avah and from Kivroth Hata'avah to Chatzeroth and from Chatzeroth to the desert of Paran.
If Israel had been meritorious, then in eleven days they would have entered Eretz Yisrael, but because they corrupted their ways, the L-rd stretched it into forty years, as it is written (Bamidbar 14:34) "According to the number of days that you spied out the land, forty days — a day for a year, a day for a year — shall you bear your sins." R. Yehudah says: Now did it take them eleven days? Did it not take them only three days? As it is written (Ibid. 10:33) "And they traveled from the mountain of the L-rd a journey of three days." (The intent is that) in three days Israel traveled an eleven-day distance. If Israel had been meritorious, they would have entered Eretz Yisrael in three days. As it is written (Ibid.) "And the ark of the covenant of the L-rd preceded them, a distance of three days to look out a resting place for them," "a resting place" being Eretz Yisrael, as it is written (Devarim 12:9) "For you will not yet have come to the rest and to the inheritance that the L-rd your G-d gives you." They said to him: Was it an eleven-day distance? Was it not a forty-day distance, as it is written of Eliyahu (I Kings 19:8) "And he arose and ate and drank, and he walked on the strength of that meal for forty days and forty nights (until the mountain of G-d, Chorev")? … R. B'na'ah says: If Israel had been meritorious, they would have entered Eretz Yisrael in one day, as it is written (Shemoth 13:4-5) "This day you go out, in the month of spring," immediately (followed by) "And it shall be, when the L-rd brings you to the land of Canaan." Abba Yossi b. Chanan says in the name of Cohein Bardela: If Israel had been meritorious, as soon as their horses' hooves ascended from the sea, they would have entered Eretz Yisrael, as it is written (Devarim 1:21) "Go up (from the sea) and possess (the land) as the L-rd, the G-d of your fathers has spoken to you."
(Devarim 1:3) "And it was, in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel": What does this ("in the eleventh month") come to teach us? If that a year has eleven months, is it not written (Esther 3:13) "on the thirteenth day of the twelfth month, the month of Adar"? And thus is it written (I Kings 4:7) "And Solomon had twelve commissioners over all of Israel … (Ibid. 19) and one commissioner over the land." For which month? The intercalated month, whereby we are taught that the year (itself) is twelve months. R. B'na'ah says: Now before Solomon did we not know that the year was twelve months? Is it not written (I Chronicles 1:27) "… month by month throughout all the months of the year … the twelfth (marshal), for the twelfth month, etc." — But it ("the eleventh month") comes to teach us that in thirty-six days (from the first of Shvat ["the eleventh month"] to the sixth of Adar) Moses explained the entire Torah, as it is written (Devarim 34:8) "And they mourned Moses thirty days" and (Joshua 1:11) "for in three more days you will be crossing this Jordan," and (Ibid. 4:19) "And the people ascended from the Jordan on the tenth of the first month (Nissan)." Subtract thirty-three days retroactively and it is found that Moses died on the seventh of Adar. (And whence is it derived that Moses was born on the seventh of Adar? From (Devarim 31:2) "And he said to them: I am one hundred and twenty years old this day." Let "this day" not be written. Why is it written? (To signify) this day (the full circuit of) my years and days have been completed — whence it is derived that the Holy One Blessed be He "sits" and fills out the years of the righteous from day to day and from month to month and from hour to hour, as it is written (Shemoth 23:26) (If you are righteous) "the number of your days shall I complete." — whence it is derived that in thirty-six days Moses explained the entire Torah.
And we are (thus) taught that he rebuked them only close to his death. From whom did he learn this? From Jacob, who rebuked his sons only close to his death, as it is written (Bereshith 49:1-3) "And Jacob called to his sons and said: Gather together and I will reveal to you what will happen to you in the end of days … Reuven, you are my first-born, etc." He said to him: My son, I will tell you why I did not rebuke you all these years: It is so that you would not leave me and go and cleave to Esav, my brother. And because of four things a man should rebuke another only close to his death: So that he not rebuke him repeatedly, so that the other not be shamed in his sight, so that he (the rebuker) not bear a grudge in his heart (for his rebuke not being heeded), and so that he (the rebuked) not leave him and go (elsewhere).
… And thus (that rebuke leads to peace) do we find with Abraham, viz. (Ibid. 21:28) "And Abraham rebuked Avimelech, etc.", followed by (27) "and the two of them made a covenant." And thus do we find with Isaac, viz. (Ibid. 26:27) "And Isaac said to them: Why have you come to me when you hate me and you sent me away from you?" followed by "… (31) "and Isaac saw them off and they went from him in peace."
And thus do you find with Joshua, that he rebuked Israel only close to his death, as it is written (Joshua 24:15) (Joshua said) "If it is evil in your eyes to serve the L-rd, choose this day whom you will serve — the gods that your forefathers served or the gods of the Emorites in whose land you dwell — and I and my house will serve the L-rd." And thus do you find with Samuel, that he rebuked Israel only close to his death, as it is written (I Samuel 12:3) "Here I am (before my death); testify before me in the presence of the L-rd and in the presence of His anointed … (4) and they said: You have not robbed us, etc. (5) and he said: The L-rd is witness unto you this day. And they said: Witness!"
And thus do you find with David, that he charged Solomon his son only close to his death, viz. (I Kings 2:1) "And the days of David drew near to die, etc."
(Devarim 1:3) "… that Moses spoke to the children of Israel": I might think that Moses prophesied only these words. Whence do I derive (the same for) all the words in the Torah: the less stringent and the more stringent, the identities (gezeiroth shavoth), the general principles, the details, and the inferences? From (Ibid.) "according to all that the L-rd commanded him concerning them."
(דברים א ב) אַחַד עָשָׂר יוֹם מֵחֹרֵב דֶּרֶךְ הַר שֵׂעִיר עַד קָדֵשׁ בַּרְנֵעַ, וְכִי אַחַד עָשָׂר יוֹם מֵחוֹרֵב לְקִבְרוֹת הַתַּאֲוָה, וּמִקִּבְרוֹת הַתַּאֲוָה לַחֲצֵרוֹת, וּמֵחֲצֵרוֹת לְמִדְבַּר פָּארָן? וַהֲלֹא אֵינוֹ אֶלָּא מַהֲלַךְ שְׁלֹשָׁה יָמִים, שֶׁנֶּאֱמַר (במדבר י לג) ״וַיִּסְעוּ מֵהַר ה׳ דֶּרֶךְ שְׁלֹשֶׁת יָמִים״! רַבִּי יְהוּדָה אוֹמֵר: וְכִי לִשְׁלֹשֶׁת יָמִים הָיוּ יִשְׂרָאֵל מְהַלְּכִים אַחַד עָשָׂר מַסָּעוֹת? וַהֲלֹא אֵינוֹ אֶלָּא מַהֲלַךְ אַרְבָּעִים יוֹם, כָּעִנְיָן שֶׁנֶּאֱמַר בְּאֵלִיָּהוּ (מלכים א יט ח): ״וַיָּקָם וַיֹּאכַל וַיִּשְׁתֶּה וַיֵּלֶךְ בְּכֹחַ הָאֲכִילָה הַהִיא אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״! אַחַר שֶׁאָמַרְתָּ אִי אֶפְשָׁר, חֲזוֹר לְךָ לָעִנְיָן הָרִאשׁוֹן.
(Devarim 1:2) "Eleven days from Chorev by way of Mount Seir to Kadesh Barnea": In eleven days they went from Chorev to Kivroth Hata'avah and from Kivroth Hata'avah to Chatzeroth and from Chatzeroth to the desert of Paran.
אַחַד עָשָׂר יוֹם, אִלּוּ זָכוּ יִשְׂרָאֵל – לְאַחַד עָשָׂר יוֹם הָיוּ נִכְנָסִים לָאָרֶץ, אֶלָּא מִתּוֹךְ שֶׁקִּלְקְלוּ מַעֲשֵׂיהֶם גִּלְגֵּל הַמָּקוֹם עֲלֵיהֶם אַרְבָּעִים יוֹם אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (במדבר יד לד): ״בְּמִסְפַּר הַיָּמִים אֲשֶׁר תַּרְתֶּם אֶת הָאָרֶץ אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה״. רַבִּי יְהוּדָה אוֹמֵר: אִלּוּ זָכוּ יִשְׂרָאֵל – לִשְׁלֹשָׁה יָמִים הָיוּ נִכְנָסִים לָאָרֶץ, שֶׁנֶּאֱמַר (במדבר י לג): ״וַאֲרוֹן בְּרִית ה׳ נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה״, וְאֵין מְנוּחָה אֶלָּא אֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יב ט): ״כִּי לֹא בָאתֶם עַד עָתָּה אֶל הַמְּנוּחָה וְאֶל הַנַּחֲלָה אֲשֶׁר ה׳ אֱלֹהֶיךָ נֹתֵן לָךְ״. רַבִּי בְּנָיָה אוֹמֵר: אִלּוּ זָכוּ יִשְׂרָאֵל לְיוֹם אֶחָד הָיוּ נִכְנָסִים לְאֶרֶץ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמות יג ד-ה) ״הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב וְהָיָה כִּי יְבִיאֲךָ ה׳ אֱלֹהֶיךָ אֶל אֶרֶץ הַכְּנַעֲנִי״ – מִיָּד. אַבָּא יוֹסֵי בֶּן חָנָן אִישׁ יָנוֹחַ אוֹמֵר מִשּׁוּם אַבָּא כֹּהֵן בֶּן דְּלָיָה: אִלּוּ זָכוּ יִשְׂרָאֵל, כֵּיוָן שֶׁהֶעֱלוּ פַּרְסוֹת רַגְלֵיהֶם מִן הַיָּם הָיוּ נִכְנָסִים לָאָרֶץ, שֶׁנֶּאֱמַר (דברים א כא): ״עֲלֵה רֵשׁ״, מִיָּד, ״עֲלֵה רֵשׁ כַּאֲשֶׁר דִּבֶּר ה׳ אֱלֹהֵי אֲבֹתֶיךָ לָךְ אַל תִּירָא וְאַל תֵּחָת״.
If Israel had been meritorious, then in eleven days they would have entered Eretz Yisrael, but because they corrupted their ways, the L-rd stretched it into forty years, as it is written (Bamidbar 14:34) "According to the number of days that you spied out the land, forty days — a day for a year, a day for a year — shall you bear your sins." R. Yehudah says: Now did it take them eleven days? Did it not take them only three days? As it is written (Ibid. 10:33) "And they traveled from the mountain of the L-rd a journey of three days." (The intent is that) in three days Israel traveled an eleven-day distance. If Israel had been meritorious, they would have entered Eretz Yisrael in three days. As it is written (Ibid.) "And the ark of the covenant of the L-rd preceded them, a distance of three days to look out a resting place for them," "a resting place" being Eretz Yisrael, as it is written (Devarim 12:9) "For you will not yet have come to the rest and to the inheritance that the L-rd your G-d gives you." They said to him: Was it an eleven-day distance? Was it not a forty-day distance, as it is written of Eliyahu (I Kings 19:8) "And he arose and ate and drank, and he walked on the strength of that meal for forty days and forty nights (until the mountain of G-d, Chorev")? … R. B'na'ah says: If Israel had been meritorious, they would have entered Eretz Yisrael in one day, as it is written (Shemoth 13:4-5) "This day you go out, in the month of spring," immediately (followed by) "And it shall be, when the L-rd brings you to the land of Canaan." Abba Yossi b. Chanan says in the name of Cohein Bardela: If Israel had been meritorious, as soon as their horses' hooves ascended from the sea, they would have entered Eretz Yisrael, as it is written (Devarim 1:21) "Go up (from the sea) and possess (the land) as the L-rd, the G-d of your fathers has spoken to you."
(דברים א ג) וַיְהִי בְּאַרְבָּעִים שָׁנָה בְּעַשְׁתֵּי עָשָׂר חֹדֶשׁ – מְלַמֵּד שֶׁהַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ. וְכִי אֵין אָנוּ יוֹדְעִים שֶׁהַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ? וַהֲלֹא כְּבָר נֶאֱמַר (אסתר ג יג): ״בִּשְׁלוֹשָׁה עָשָׂר לְחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר״, וְכֵן הוּא אוֹמֵר (מלכים א ד ז): ״וְלִשְׁלֹמֹה שְׁנֵים עָשָׂר נְצִיבִים עַל כָּל יִשְׂרָאֵל״, וְאוֹמֵר (מלכים א ד יט): ״וּנְצִיב אֶחָד אֲשֶׁר בָּאָרֶץ״. אֵיזֶהוּ אֶחָד? זֶה חֹדֶשׁ הָעִבּוּר. רַבִּי בְּנָיָה אוֹמֵר: וְכִי עַד שֶׁלֹּא עָמַד שְׁלֹמֹה לֹא הָיִינוּ יוֹדְעִים שֶׁהַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ? וַהֲלֹא כְּבָר נֶאֱמַר (דברים לא ב): ״וַיֹּאמֶר אֲלֵיהֶם בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם״, שֶׁאֵין תַּלְמוּד לוֹמַר ״הַיּוֹם״, מַה תַּלְמוּד לוֹמַר ״הַיּוֹם״? – הַיּוֹם מָלְאוּ יָמַי. דָּבָר אַחֵר: ״הַיּוֹם״, מְלַמֵּד שֶׁבְּאוֹתוֹ הַיּוֹם שָׁלְמוּ לוֹ מֵעֵת לְעֵת, וְאוֹמֵר (יהושע ד יט): ״וְהָעָם עָלוּ מִן הַיַּרְדֵּן בֶּעָשׂוֹר לַחֹדֶשׁ הָרִאשׁוֹן״, הָא צֵא וּמְנֵה שְׁלֹשִׁים וּשְׁלֹשָׁה יוֹם לְמַפְרֵעַ, וְאַתָּה מוֹצֵא שֶׁהַשָּׁנָה שְׁנֵים עָשָׂר חֹדֶשׁ.
(Devarim 1:3) "And it was, in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel": What does this ("in the eleventh month") come to teach us? If that a year has eleven months, is it not written (Esther 3:13) "on the thirteenth day of the twelfth month, the month of Adar"? And thus is it written (I Kings 4:7) "And Solomon had twelve commissioners over all of Israel … (Ibid. 19) and one commissioner over the land." For which month? The intercalated month, whereby we are taught that the year (itself) is twelve months. R. B'na'ah says: Now before Solomon did we not know that the year was twelve months? Is it not written (I Chronicles 1:27) "… month by month throughout all the months of the year … the twelfth (marshal), for the twelfth month, etc." — But it ("the eleventh month") comes to teach us that in thirty-six days (from the first of Shvat ["the eleventh month"] to the sixth of Adar) Moses explained the entire Torah, as it is written (Devarim 34:8) "And they mourned Moses thirty days" and (Joshua 1:11) "for in three more days you will be crossing this Jordan," and (Ibid. 4:19) "And the people ascended from the Jordan on the tenth of the first month (Nissan)." Subtract thirty-three days retroactively and it is found that Moses died on the seventh of Adar. (And whence is it derived that Moses was born on the seventh of Adar? From (Devarim 31:2) "And he said to them: I am one hundred and twenty years old this day." Let "this day" not be written. Why is it written? (To signify) this day (the full circuit of) my years and days have been completed — whence it is derived that the Holy One Blessed be He "sits" and fills out the years of the righteous from day to day and from month to month and from hour to hour, as it is written (Shemoth 23:26) (If you are righteous) "the number of your days shall I complete." — whence it is derived that in thirty-six days Moses explained the entire Torah.
דָּבָר אַחֵר: וַיְהִי בְּאַרְבָּעִים שָׁנָה, מְלַמֵּד שֶׁלֹּא הוֹכִיחָם אֶלָּא סָמוּךְ לַמִּיתָה. מִמִּי לָמַד? מִיַּעֲקֹב, שֶׁלֹּא הוֹכִיחַ אֶת בָּנָיו אֶלָּא סָמוּךְ לַמִּיתָה, שֶׁנֶּאֱמַר (בראשית מט א): ״וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים״, (בראשית מט ג): ״רְאוּבֵן בְּכֹרִי״. וְכִי אֵין אָנוּ יוֹדְעִים שֶׁרְאוּבֵן בְּכוֹר? אֶלָּא מְלַמֵּד שֶׁאָמַר לוֹ: רְאוּבֵן בְּנִי, אוֹמַר לְךָ מִפְּנֵי מָה לֹא הוֹכַחְתִּיךָ כָּל הַשָּׁנִים הַלָּלוּ: כְּדֵי שֶׁלֹּא תַּנִּיחֵנִי וְתֵלֵךְ וְתִדְבַּק בְּעֵשָׂו אָחִי! וּמִפְּנֵי אַרְבָּעָה דְבָרִים אֵין מוֹכִיחִים אֶת הָאָדָם אֶלָּא סָמוּךְ לַמִּיתָה: כְּדֵי שֶׁלֹּא יְהֵא מוֹכִיחוֹ וְחוֹזֵר וּמוֹכִיחוֹ, וְשֶׁלֹּא יְהֵא חֲבֵרוֹ רוֹאֵהוּ וּמִתְבַּיֵּשׁ מִמֶּנּוּ, וְשֶׁלֹּא יְהֵא בְּלִבּוֹ עָלָיו, וּכְדֵי שֶׁיִפְרְשׁוּ מִמֶּנּוּ בְּשָׁלוֹם, שֶׁהַתּוֹכָחָה מְבִיאָה לִידֵי שָׁלוֹם!
And we are (thus) taught that he rebuked them only close to his death. From whom did he learn this? From Jacob, who rebuked his sons only close to his death, as it is written (Bereshith 49:1-3) "And Jacob called to his sons and said: Gather together and I will reveal to you what will happen to you in the end of days … Reuven, you are my first-born, etc." He said to him: My son, I will tell you why I did not rebuke you all these years: It is so that you would not leave me and go and cleave to Esav, my brother. And because of four things a man should rebuke another only close to his death: So that he not rebuke him repeatedly, so that the other not be shamed in his sight, so that he (the rebuker) not bear a grudge in his heart (for his rebuke not being heeded), and so that he (the rebuked) not leave him and go (elsewhere).
וְכֵן אַתָּה מוֹצֵא בְּאַבְרָהָם, שֶׁנֶּאֱמַר (בראשית כא כה): ״וְהוֹכִיחַ אַבְרָהָם אֶת אֲבִימֶלֶךְ״, מַהוּ אוֹמֵר? (בראשית כא כז) ״וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית״! וְכֵן הוּא אוֹמֵר בְּיִצְחָק (בראשית כו כז): ״וַיֹּאמֶר אֲלֵיהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלַי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם״; מַהוּ אוֹמֵר? (בראשית כו לא) ״וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם״!
… And thus (that rebuke leads to peace) do we find with Abraham, viz. (Ibid. 21:28) "And Abraham rebuked Avimelech, etc.", followed by (27) "and the two of them made a covenant." And thus do we find with Isaac, viz. (Ibid. 26:27) "And Isaac said to them: Why have you come to me when you hate me and you sent me away from you?" followed by "… (31) "and Isaac saw them off and they went from him in peace."
וְכֵן אַתָּה מוֹצֵא בִּיהוֹשֻׁעַ, שֶׁלֹּא הוֹכִיחַ אֶת יִשְׂרָאֵל אֶלָּא סָמוּךְ לַמִּיתָה, שֶׁנֶּאֱמַר (יהושע כד טו): ״וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת ה׳ בַּחֲרוּ לָכֶם הַיּוֹם אֶת מִי תַעֲבֹדוּן״, וְאוֹמֵר (יהושע כד כא): ״וַיֹּאמֶר הָעָם אֶל יְהוֹשֻׁעַ לֹא כִּי אֶת ה׳ נַעֲבֹד וְגוֹ׳ וַיֹּאמְרוּ עֵדִים״. וְכֵן אַתָּה מוֹצֵא בִּשְׁמוּאֵל, שֶׁלֹּא הוֹכִיחַ אֶת יִשְׂרָאֵל אֶלָּא סָמוּךְ לַמִּיתָה, שֶׁנֶּאֱמַר (שמואל א יב ג-ד) ״הִנְנִי עֲנוּ בִי נֶגֶד ה׳ וְנֶגֶד מְשִׁיחוֹ, וַיֹּאמְרוּ לֹא עֲשַׁקְתָּנוּ וְגוֹ׳ וַיֹּאמֶר אֲלֵיהֶם עֵד ה׳ בָּכֶם הַיּוֹם וַיֹּאמֶר עֵד״.
And thus do you find with Joshua, that he rebuked Israel only close to his death, as it is written (Joshua 24:15) (Joshua said) "If it is evil in your eyes to serve the L-rd, choose this day whom you will serve — the gods that your forefathers served or the gods of the Emorites in whose land you dwell — and I and my house will serve the L-rd." And thus do you find with Samuel, that he rebuked Israel only close to his death, as it is written (I Samuel 12:3) "Here I am (before my death); testify before me in the presence of the L-rd and in the presence of His anointed … (4) and they said: You have not robbed us, etc. (5) and he said: The L-rd is witness unto you this day. And they said: Witness!"
וְכֵן אַתָּה מוֹצֵא בְּדָוִד, שֶׁלֹּא הוֹכִיחַ אֶת שְׁלֹמֹה בְּנוֹ אֶלָּא סָמוּךְ לַמִּיתָה, שֶׁנֶּאֱמַר (מלכים א ב א): ״וַיִּקְרְבוּ יְמֵי דָוִד לָמוּת וַיְצַו אֶת שְׁלֹמֹה בְנוֹ לֵאמֹר אָנֹכִי הוֹלֵךְ בְּדֶרֶךְ כָּל הָאָרֶץ״.
And thus do you find with David, that he charged Solomon his son only close to his death, viz. (I Kings 2:1) "And the days of David drew near to die, etc."
דִּבֶּר מֹשֶׁה אֶל כָּל יִשְׂרָאֵל, וְכִי לֹא נִתְנַבֵּא מֹשֶׁה אֶלָּא ׳אֵלֶּה הַדְּבָרִים׳ בִּלְבַד? מִנַּיִן לְכָל הַדִּבְּרוֹת שֶׁבַּתּוֹרָה, הַקַּלּוֹת וְהַחֲמוּרוֹת, הַגְּזֵרוֹת שָׁווֹת הַכְּלָלוֹת וְהַפְּרָטוֹת הַגּוּפִים וְהַדִּקְדּוּקִים? תַּלְמוּד לוֹמַר: דִּבֶּר מֹשֶׁה כְּכֹל אֲשֶׁר צִוָּה ה׳ אֹתוֹ אֲלֵהֶם.
(Devarim 1:3) "… that Moses spoke to the children of Israel": I might think that Moses prophesied only these words. Whence do I derive (the same for) all the words in the Torah: the less stringent and the more stringent, the identities (gezeiroth shavoth), the general principles, the details, and the inferences? From (Ibid.) "according to all that the L-rd commanded him concerning them."